G15. Corn girls.

.19.23.43.45.46.48.50.-.53.55.61.62.65.66.67.

In another world or in the past, products or materials used by people look or look like people.

Kwanga, Bondo, Juang, Gadaba, Konda, Yakima, Seneca, Mandan, Karok, Zunyi, Huichol, Zapotec, Maya Yucatana, Pokomchi, Pech, Juice, Guajiro, Kogi, Yukuna, Bora, Aymara, Ashaninka, machigenga, surui.

Melanesia. Kwanga [yams are humanoid creatures, they talk, sleep, etc.; this notion is widespread in the area]: Obrist van Eeuwijk 1992:71-72.

South Asia. Bondo [five Bhima brothers swam in the sea, their contact with water gave birth to seven Singraj-surang sisters and three Lakmi sisters - rice, sava, and mandia; dancing and playing, the sisters came to the Middle World; Seeing people, Singraj-surang's sisters disappeared into the water, and the Lakmi sisters ran; five Tobacco sisters were born along the way (from a drop of Sitya-Mahalakmi menstrual blood that fell to the ground); they asked the Lakmi sisters not to run away, because they would only eat twice a day, and Tobacco would eat all the time; the sisters stayed]: Elwin 1949, No. 3:315; Juang [while his wife was away, Rusi made two wooden dolls; Ishiwaro and Parvati were walking through the woods, P. saw the dolls, asked I. to revive them; asked what they would eat; I. put wooden sticks in their mouths, but P. said that the food was not good; at sea There were 12 Lakmi sisters, the main one was Rhys; they wanted to go ashore, Rhys did not want to, was afraid that she would be eaten; agreed if she came out last; I. and P. persuaded the sisters to live with people; as for sticks, they are now brushing their teeth]: Elwin 1949, No. 8:318-319; Gadaba (Koraput County) [the gods created the middle world, but there were no cultivated plants; the leader's young son was trampled by a cow with a bull; the chief threw an ax at the cow and broke her horn; from there 12 species of cultivated plants (grains) in human form jumped out and began to dance as they left; Dharmo Deota and mother Basmoti stopped them, blew on them and they turned into plants]: Elwin 1954, No. X.8:160; boy [after creating the middle world, the gods began to feast; Basmati's mother was so full that she vomited; seven girls and five boys came out of vomiting; their names correspond to the names cultivated plants: girls were varieties of rice and millet, and boys were various legumes; the gods told them to go to people; while hunting, the Raja saw seven girls dancing and decided to marry them; the servants planted they were thrown into a hole near the palace and their brothers were thrown into prison; Dharmo Mahaprabhu and Deota Mahapranhu went to see if the people were happy; when they saw what was going on, they killed the Raja's servants, cut off his head, They freed the sisters and brothers and they went to the people; sacrifices are still being made at the Raja's stonehead and at that pit]: Elwin 1954, No. X.19:166; condas (Kuttia) [legumes are women and cereals are men; When the grains first saw people, they ran in horror; but the legumes stopped them: if they die, they all go together; that's why legumes and grains are cooked in the same pot]: Elwin 1954, No. X.18:165.

The coast is the Plateau. Yakima [Wild Cherry (Chokecherry) - Older, Blueberry - Little Sister]: Hines 1992, No. 13:51.

Northeast. Seneca: Cornplanter 1938, No. 1 [see motif B3A; in heaven, the chief suspects his wife of infidelity; uproots the Tree of Light, throws his wife into the hole; then throws Corn, Beans, Pumpkin, Sunflower, Tobacco, Deer, Wolf, Bear, Beaver and others; on earth they turn into plants and animals]: 20; Curtin, Hewitt 1918, No. 122 [girls who embody corn, beans, pumpkins, they sing while swimming along the river on the back of a beaver; women see and hear them; an old woman transports Corn ashore; it turns into corn; an old woman dreams several times, teaching her agricultural technology; lives with an old woman, teaches agricultural rituals; her sister Bean marries Maize (as in No. 123], 123 [Beans reject Puma, Deer, Bear, Wolf because they cannot offer her decent food; husbands Maize], 124 [ a lonely sick person sees Corn, Beans, Pumpkin as miniature beautiful girls, hears their songs and teachings; girls heal him with rainwater; next time he sees a lot of people embodying corn, beans, pumpkins; memorizes their songs, teaches tribesmen agricultural rituals]: 642-652.

Plains. Mandan: Beckwith 1938, No. 4 [one of the two brothers shoots a bubbling ball on the ground; the wind takes the brothers to the island where the old woman, the Immortal Woman, lives; beautiful ones fly there in autumn women are corn perfume; the Immortal Woman turns them into cobs of different colors to keep them until spring; a horned serpent carries brothers back through water (retelling in Lévi-Strauss 1968, #503)]: 53-56; Bowers 1950:196-197 [people rise from the ground on a vine; she is torn under the weight of a pregnant woman; Meese was a man, stayed in the underworld; his daughter Corn reached earth ], 197-199, and 262-263 [as in Beckwith; old woman is an Immortal Woman].

California. Karok [Acorns were girls, lived in heaven; they put on their hats, closed their eyes, buried their faces, fell to the ground; two types of acorns had beautiful hats; a girl in an ugly hat bewitched her rivals; she is now a delicious acorn and others are tasteless, requiring lengthy processing]: Harrington 1932, No. 1:6.

The Great Southwest. Zunyi: Stevenson 1904 [Corn Girls: C: Yellow, Z: Syn., Yu: Red, V: White, Zenith: Colorful, Nadir: Black]: 52; Cushing in Judson 1994 [people are looking for corn girls; Eagle, Falcon, Raven are not can be found; Payatuma is easy to find; they are in the country of Summer in the south; Girls hear his music, come to the middle country where the Zunyas live; walk at night like spirits or stars; the Virgin Mother of the North brings yellow corn, blue corn to the west, red to the south, white to the east, two friends bring black and variegated; later people can no longer see Corn in human form; with the Girls came sad Shutsukia, the voice of a cold wind in dried stems after the harvest is harvested]: 120-131; Hodge 1993 [people scattered corn uselessly, the Corn girls decided to leave; they were led by Yellow, for Blue, Red, White, Variegated; Black was behind her so that the pursuers would not find them; Pautiva (the head of Kachin) called them to the village of Kachina to return them to the people; he did not want them to go to another place; in Itiwana, a middle place, people collected grain, but it was sick and useless; priests sent in search of the Medicine Flower Boys, then Jimson Weed Boys, but they did not find Corn Girls; then the twins Gods of War sent a fly; the Kachina women put up freshly brewed pumpkin soup, the fly burned the tongue, has not been able to speak since; they sent arrows, but they only found wind; the Gods of War invited the priests to look for someone wiser than them; they sent Newekwe, he sits on the Milky Way and sees everything; he told the priests not to eat or drink for four days until he returned; N. threw it up ash, the Milky Way appeared, he climbed it, went south, north, east, went down to the west, told the Milky Way to remain as he did when he surrounded people; N. came to P. gladly returned to him the Corn Girls who were in the Holy Lake; N. went ahead, the Girls behind him, P. with the calebass of water from the Sacred Lake behind them; since then N. has always brought the Corn Girls after Shalako (early winter ceremony after solstice), then P. brings rain]: 29-32.

NW Mexico. Huichol: Cunningham 1978 [Ulianaka's mother earth, as an old lady, collects mesquite pods, magey stems, cactus fruits; Citaima cries for losing her five daughters; Black, Blue, Red, White, Variegated Corn; on the fifth day, W. is tired of listening to her crying, turned her into a Coyote crying at night; five Corn girls teach W. to cultivate the field, take care of crops, etc.; Coyote promises to deceive because she herself was deceived; sends a Rattlesnake, placing a seed in its tail - let it resemble corn; W. cries, watering the ground with rain; pierces his chest with a thorn, blood mixes with tears, so the earth is red; Father Sun does not look at the old woman; W. becomes beautiful, lifts up her skirt; Corn girls do the same; now the Sun looks at them; the beautiful colors of the sunset sky are a sign of the Sun's love for W. and Corn Girls]: 40-46; Straatman 1988 [images of corn girls representing different varieties of corn]: 41 [figure drawing], 66, Abb. 14 [photo of a painting with two corn girls].

Mesoamerica Zapoteci [in the cave of Thunder, one of the two compadres chooses a beautiful girl offered to him, the other a curve; the beautiful one chooses weeds, the curve chooses corn and beans]: Parsons 1932a, No. 2:283-285; 1936: 329; Totonaki [corn brings only small and rotten cobs in a man's field; a man meets a sick girl with ulcers, she asks for help; he brings her into the house, his wife takes care of her, she is recovering; now corn brings a lot of healthy cobs; the girl asks to be planted in the bins, disappears; she was the spirit of corn; when she recovered, the cobs became big, she came back in them]: Arenas 2000:56-58; Maya Yucatana (Chilam-Balam books from Chumayel) [a ritual language examiner asks for his white-faced daughter; this is a white pumpkin bowl with white corn porridge; white woman with rounded calves - hikama, turn off the hem of her shirt - peel the peel; fair-faced woman in a skirt - pumpkin; beautiful fragrant girl - baked cob of the first corn]: Borodatova 2006:228-229, 235, 240; Note: Bucaro Moraga 1991:69-72 in Van Akkeren 2000 [K'iche' Winaq runs away with her daughter B'alan Q'e; leaves her with "un rab'inalero", ordered her to be placed 7 years later into the cave and light three candles in front of it; rises into the sky, becomes the Sun; Rab'inalero obeys the command, the girl in the cave turns into corn; the Wild Cat and the Fox find corn to which she leads a small hole, they tell people; even the strongest Thunder cannot break a rock; the smallest and ugliest can do it; he asks you to play the harp to feel the weak in the stone place; from the lightning strike, some of the corn burned and turned black, the other yellow, red, some remained white]: 240-241; Mayers 1958 [as in Mayers, McNeilly 1973]: 7-15; Mayers, McNeilly 1973, No. 1 [old man drags a deer; a girl sits on the doorstep, weaving; poured water on the path, the old man slipped, fell, became a log; then a sparrow; flew to the flowers of tobacco growing in front of the house; the girl asked her father to shoot a bird to use feathers as a model for a pattern on the fabric; the girl put a sparrow in her dress; at night he turned into a man, they are running; the man covered himself from being shot with a turtle shell; because Father's shots came to the world (coughing - a man put pepper in his oven gun); the girl is pregnant; with her consent, the man leaves her in the rock, she turns into corn; the crow pulls out grain from the rock; the fox eats, blows the winds, others smell pleasantly; God consistently sends the Rabbit, the Toad, the Frog to see what the Fox eats; only the Lynx watched; God called the 12 Thunders to smash rock, they failed; they sent for the smallest, he called the Woodpecker; the woodpecker felt for a weak spot, the younger Thunder hit, broke the rock; the corn was burned to varying degrees, so different colors], 2 [Raccoon found rock, Rabbit asks what he ate; then about Thunder and Woodpecker], 3 [the hunter carries a deer past the girl who is weaving; turned into a hummingbird, flew to a tobacco flower; the daughter asks her father to shoot the hummingbird, to use feathers as a pattern; at night, a hummingbird turns into a man, they run; father shot but missed; lovers swim through the waters on a turtle; hid behind 13 doors; first Quetzal took out corn, then the Thunders broke the rock]: 88-89, 89-91, 92-93; juice [the man came to the mill, saw someone he did not know measuring the bins; the neighbor explained that it was Maize, who always measures everyone's bins to know who to give how many cobs to give]: Sulvarán López 2007:167.

Honduras-Panama. Pech: Flores 1989:36-38 [To cross the river, the hunter Setuska undresses with only a knife, throws himself into the water, is swallowed by a snake, which sails with him into the sea; on the fourth attempt he manages to kill a snake with a knife from the moment he is at the shore, he comes out bald; in a country overseas, S. finds nine virgins, the daughters of Mother Corn; they have a lot of boiled corn; the girls say he does not eat this garbage, they give him something else; he marries his youngest, they have children; he wants to go home, the girls put him and his son on a crocodile, give all kinds of seeds; he lives at home for three months separately from others, teaches how to grow corn], 39-40 [the serpent swallowed the hunter Setusca in the river; while in his womb, he ate animals that the serpent also swallowed; cut off his heart, went out on the island; there Mother Corn's nine daughters; they don't have an anus, they eat the smell of boiled corn; S. married his youngest, they have a son; he wants to go home; his wife sends him on a crocodile, does not tell him that he saw; grew corn at home in 9 days; told and died; (same in Flores, Griffin 1991:51-54)], 41-44 [the hunter knows he must get to the corn girls; swallowed by a snake when crossing the river ; a snake cuts his womb, goes out to the island; there women cook their cobs, eat the smell without anuses; he cuts through them; he is given all kinds of maize; he wants to go home, he is sent on a crocodile; he teaches grow maize, says that maize is girls and women].

The Northern Andes. Guajiro: Wilbert, Simoneau 1986 (2), No. 66 [girls in corn porridge, snakes in beans and pumpkins], 67 [evil monkey spirits look at a young woman, she dies; her husband buries her, seeks death leaves, telling his four children that he would return with the Pleiades season; went to Mars (or Venus); when he reached the sea, he met a man, told him that he was the son of Iiwa (Pleiades) and the grandson of Spika (α Virgo) ; the bird offers to report him to the stars; the Pleiades tell Orion, the man's maternal uncle, about him; the Pleiades, Altair, and other stars lift a person beyond the clouds; the Pleiades ask him to enter the house where his mother is Earth; makes his body like their body, without joints; advises him to get together with girls, who turn into calebasses; young men turn into corncobs; man wants to go home stars place him on the cloud; Orion, other stars, and Rain raise his dead wife to heaven, leaving cultivated fields on earth with a rich harvest]: 658, 661-673; kogi [wife dies; dead they don't bury her, she goes to the land of the dead herself; her husband follows her; the dead say that they return to earth in the guise of cannibal jaguars; they teach funeral rituals, dances, chants; ask bury the dead; the husband takes with him seeds (cultivated?) plants; plants chase him, want to take seeds; it permanently closes the way back from the afterlife; teaches people funeral rituals]: Reichel-Dolmatoff 1985 (2), No. 20:154-155.

Western Amazon. Aguaruna [cassava spirits - humans, men and women; people used to plant cassava before the plot was cleared; spirits put people to sleep, cut trees in the right direction themselves; among spirits there are adults and children; if baby tubers cry, they are comforted by the sukuya bird sent by Nugkui (female deity, from nunca - "earth"}; spirits are dangerous in the first months of plant growth; unless rituals are performed ("give water" to the spirits), they'll drink blood]: Brown, Van Bolt 1980:172-173.

NW Amazon. Yukuna [Kanuma stole sacred flutes from ñamatu women; they left him alone with cultivated plants; he married various animals, but no wife could give him cultivated plants, he ate wild plants; his stork grandfather saw Jeechú's daughters by the river, who gave him manioc cake; K. noticed the crumbs under the hammock, made them tell everything; K. was the first to see that the girl who was the owner of the animals, Inérukana; she told him to take the sisters, the owner of the fish, Mairero; M. told her to be put in a boat filled with water and fish venom; the piranhas came out of her vagina, but was left alone ; when K. got together, she bit off his penis; the penis was on his stomach, the navel was his mark; K. sent his wife to the garden, but she saw that it was just savannah; brought cassava from her father, then yam, coca, peach palm tree; K. tried to plant them, but J. did not give seeds, only fruits; M. cooked a lot of wild yams for K.; he ate, his penis jumped out in the place where people have it now; M. told her husband to watch how her sisters would come and plant cassava; they themselves were cassava; K. heard the girls laughing that he did not have a penis; went out and they ran away; sent J. to chew his younger brother's coca instead; on the contrary M.'s paths pushed him on the site, he fell and became a coca; his soul became a harpy eagle, which told K. not to cry - there would always be coca; coca, cassava, pineapple and other plants were also human and ready right away to use, but K. did everything himself, since then he had to work; M. warned her husband that one day he would kill her; let him bury her in maloka, covered with leaves; K. mistook his wife's brother for her lover and shot him with bow; buried her body; she ended up with her father J. (i.e. in the afterlife); K. came for her; J. gave a rolled up hammock and told her not to open it on the way; K. opened it, a bee flew out, bit him and disappeared; then K. found out that his wife was living in heaven with the chief of the vultures; wearing an ulcerative shirt, K. appeared there unrecognized; the fly told the vulture chief that she saw a lot of fish (worms in corpses); K. put a thorn, M. began to weave the basket and pricked; the vulture leader went without it; K. took off his ulcerative shirt and took his wife; on the way they saw bees sucking honey; K.'s wife rushed there and disappeared into a hollow where the bees are]: Hammen 1992:154-157; bora [Heron, he has a good axe, he came to his grandfather the Serpent for coca and instructions; he sent him to the site for coca; there are many women The Serpent's daughters, undressed alone, exposed her genitals, said it was coca; the Heron put it in the basket, put the eagle, which was made of leaves; in the field of the Snake and his wife - all cultivated plants; for when the Dog Master came, but had sex with the girl in the field, came back, said he had not found coca; The serpent went to the field, saw that his coca was dented; the Serpent gave him a coca and a daughter on the road; The Dog Owner became pregnant and gave birth to dogs]: Razon 1992:154-156.

The Central Andes. Aymara [two girls, dark and white, come to the old man's house; he offers food, they refuse; he is angry, thinks they have been kicked out because of their food pickiness; in the morning he finds bed black and white potatoes; since then, these varieties have been called niñas ("girls"); when planting potatoes, people dress up two girls and give them gifts]: Albó, Layme 1992:65-66.

Montagna - Jurua. Ashaninka [a person does not know who his daughter has a little boy from; one day all cassava dried up; a man prepared a plot and scattered cassava cuttings there, forbid his grandson to go there - he would scratch himself; but the boy went and walked straight from end to end of the plot: he sowed himself, he was corn; told him how to grow and cook it; then he left and turned red in the sky star (Antares)]: Zolezzi 2014, No. 31:237-238; machigenga [there were no cultivated plants; people ate pottery; having no teeth, pecking it like chickens; girl sitting in a menstrual hut, Month ( Kashiri) brings her boiled cassava, teaches her how to chew; parents are happy with her son-in-law; The month does not give cassava to another girl who also has her period; she throws blood in his face, the spots are still visible; The month leads his wife swimming in the river, she is touched by a fish, she becomes pregnant, gives birth to four sons in succession; these are Pariáchiri (Sun), Sarípoto (Venus), Kientiámpa (the sun of the lower world, shining weakly), Korié nti (Kiénti, Tábanti) is the sun of the uppermost world that illuminates and warms celestials; stars take their shine from it; by the birth of each Month it plants pumpkins; during the last pregnancy they dry up; the baby is hot, the wife dies from burns; the woman's mother, angry, said that after the Month killed her daughter, he can only eat the corpse; the Month resurrected his wife, but she (her soul) decided to leave to the lower world, leaving the body on earth; then the Month reluctantly ate the corpse and painted his face red, establishing a funeral custom (endocannibalism); he liked the human being; now, due to the old woman's fault, the Month has become a corpse eater and decided to leave people; his third son began to live in the lower world; this sun is evil and weak; it sends rains when it is necessary to burn the vegetation on the site; with others sons, the Month rose to heaven; the latter was too hot, stones were cracking on the ground because of the heat; therefore, the Month placed it so high that it is impossible to see from the ground; only ours live with the Month The Sun and Venus; on the Moon River, he has set a top so that corpses can fall into it (the machigenga throw the dead into the river); the toad watches the summit and as soon as a corpse hits it, reports the Month; he comes running kills (so!) the corpse hits a club, cuts off, roasts and eats limbs; the rest turns into a tapir; only daughters of the month are left on the ground - cultivated plants (cassava, sweet potato, corn, bananas, etc.; if people they scatter peels, do not clean the tubers well, etc., the manioc girl cries and complains to her father; if cassava is eaten without everything or with only hot pepper, the manioc girl is angry: she is left alone or burned; if eaten with meat or fish, the daughter of the Month is happy; especially happy when cassava is made into beer; the same applies to other daughter plants of the Month; if they are mistreated, the Month will take them to itself and people I'll have to eat land again]: García 1942:230-233.

Bolivia - Guaporé. Surui [there was no dry wood yet; Palop (the creator) tells a man to go to the forest for firewood; he meets only beautiful girls; P. explains that they should be cut with an ax; man cuts girls with an ax, they turn into firewood]: Mindlin 1995, No. 21:69-70.